Watch it here and support the Midtown Scholar:
Here is a taste of Yaasmeen Piper’s piece at The Burg:
However, that didn’t stop Midtown Scholar Bookstore from bringing its famous book talks to the community. They just had to get a bit more creative.
On Wednesday evening, Midtown Scholar hosted its very first virtual book talk. The new series kicked off with New York Times bestselling author Katherine Stewart and fellow author and American history professor at Messiah College, John Fea.
“Our event series is such a foundational piece of what we do here at the Scholar,” said Alex Brubaker, bookstore manager. “We couldn’t let it die simply because we couldn’t meet in person. If we can contribute some semblance of normalcy to our lives at this moment, it’s worth it.”
Almost 200 people tuned into the bookstore’s Crowdcast, a live video platform used for webinars, Q&As and more. Some audience members were streaming the book talk from places outside Harrisburg, as far away as Chicago and even Canada.
Stewart discussed her latest book, “The Power Worshippers: Inside the Dangerous Rise of Religious Nationalism.” Fea, author of “Believe Me: The Evangelical Road to Donald Trump,” led the discussion surrounding religion, politics and their intersection with religious nationalism.
“It’s not just about evangelicals,” Stewart said. “[The religious nationalism movement] includes many evangelicals, but also excludes evangelicals and includes a variety of both Protestant and non-Protestant forms of religion.”
Stewart’s book dives into how America’s religious conservatives evolved into the Christian nationalist movement, which, she said, is better funded and more organized than many people realize. She reveals how the movement relies on think tanks, advocacy groups, pastoral organizations and even other religious nationalists around the world.
Both authors and Brubaker sat in their own rooms, with books lining the walls and dim lighting, almost giving the feeling of being back in the bookstore. Aside from very few technical hiccups, the conversation flowed smoothly. Audience members were able to chat amongst themselves using the live chat on the right-hand side of their screens.
Read the rest here.
We’re thrilled to announce our very first virtual event! Join authors Katherine Stewart and John Fea via Crowdcast as they discuss The Power Worshippers: Inside the Dangerous Rise of Religious Nationalism. In the book, Stewart pulls back the curtain on the inner workings and leading personalities of a movement that has turned religion into a tool for domination, exposesing a dense network of think tanks, advocacy groups, and pastoral organizations. The Power Worshippers is a brilliantly reported book of warning and a wake-up call. Stewart’s probing examination demands that Christian nationalism be taken seriously as a significant threat to the American republic and our democratic freedoms.
This is a nice overview from of the Université Paris Nanterre – Université Paris Lumières. (And thanks for giving a shout-out to Believe Me). Here is a taste of his piece at The Conversation:
Younger generations are increasingly unaffiliated with a religion or a church, but they are also the generations least likely to vote which reduces their impact on the elections. Even if they voted more, as they did in 2018, America’s institutional political structure amplifies the power of whiter, more rural, more Christian voters.
Religion is thus likely to continue to play a major role in US elections for years to come. And with the help of what Katherine Stewart calls the “Christian nationalist machine,” Donald Trump will certainly make religious identity a central element of his campaign.
Read the entire piece here.
Last year some faculty and administrators at Georgetown Day School (GDS) in Washington D.C. contacted me about the possibility of bringing some high school juniors and seniors to Messiah College as part of the school’s “minimester.” What is a minimester? Here is a description from the GDS website:
Georgetown Day School’s mission calls us to challenge the intellectual, creative and physical abilities of our students, and to encourage inquiry and self-reliance in those students as they grow into “lifelong learners.” In February of 2020, GDS students and faculty will participate in a three-day program designed to bring that mission to life through an immersive and experiential learning experience wholly separate from the normal day-to-day academic program of the school.
We’re calling this experience Minimester.
On February 26th – 28th, GDS teachers will lead dozens of deep, creative experiences with themes sprouted from the passions and interests of faculty and staff — passions that may or may not fall within the purview of their academic disciplines. Students will select the Minimester course in which they’d like to participate, and will spend the allotted three days immersing themselves in their chosen topic.
The students who came to Messiah College on February 27, 2020 were enrolled in a minimester course titled “A View from the Other Side: Partisan Politics in Trump’s America.” Here is a description of the course:
Over the course of our minimester, we will explore the other side — meaning the political, social, economic world beyond the typical GDS view of things. A variety of speakers, from “explainer” journalists and commentators to those who inhabit the conservative spectrum, will engage with us as we dive deeply into the current political landscape and the operative theme of, “how did we get here?” We’ll also journey outward, exploring the world beyond the Beltway and the GDS bubble focusing on candidates’ platforms and what it is that people have not been hearing for years from either Democrat or Republican candidates. We will consider what the world looks like to Americans living in Appalachia, the Rust Belt, and other parts of the country, and why they might take a chance on a non-politician who says, “No one cares about you, but I do.” One hoped-for outcome might be a service trip to Appalachia in the Spring. As Zora Neale Hurston wrote, “You have to go there to know there.”
This course included conversations at GDS with Juan Williams of Fox News, Kate Bennett of CNN (and author of the book Free Melania), and conservative Republican Washington Post writer Gary Abernathy, among others.
GDS teachers Lisa Rauschart (History), Sue Ikenberry (Politics), and Michael Manson (English) were familiar with my book Believe Me: The Evangelical Road to Donald Trump and asked me if the could bring students up to Mechanicsburg to talk about why evangelicals support Donald Trump. They also wanted to learn more about a region that went heavily for Trump in 2016. Throughout the course of the day, students and their teachers talked about getting out of the “GDS Bubble” and having an experience in a place that was unfamiliar to them. Most of these kids grew up in liberal and progressive Washington D.C.-area homes.
Fifteen students, the aforementioned teachers, and Gary Abernathy arrived at Messiah College by bus around mid-morning. I took them on a very short tour of campus. We stopped in the chapel to talk about Messiah College’s history and its connection to the Anabaptism, Wesleyan, and Pietist streams of Christianity. The students seemed particularly interested in Messiah’s commitment to pacifism. They were also surprised when I told them that the school, in accordance with its Anabaptist heritage, does not fly an American flag on campus. These were bright kids destined for Ivy League and other elite colleges and they displayed a deep curiosity about Messiah’s roots and our unique approach to Christian education. (I told them that if they liked what they saw and heard they should apply! 🙂 )
We treated the group to lunch at the dining hall (thanks Pete Powers and the School of Humanities) where they were joined by three Messiah students (including our own Annie Thorn) who were gracious enough to take time out of their day to visit with these high school students.
After lunch we headed to downtown Mechanicsburg where we met local historian John Klinger at the Mechanicsburg Museum Association. Klinger gave a short lecture on the history of Mechanicsburg and then took us on a walking tour of the town, ending at the historic Frankenberger Tavern on Main Street. The students got a full taste of the town, including one house that had a huge Confederate flag flying on its front porch. While I am no fan of this flag, it provided a wonderful educational moment. I reminded the kids that they were no longer in Georgetown.
The day ended back at Messiah College with a conversation about evangelicals Trump. I used the time to define evangelicalism using Bebbington’s Quadrilateral and tried to explain Messiah College’s relationship to the larger evangelical world. I distinguished Messiah from Liberty University, a Christian school of which most of the students were familiar. Some of the students had no idea that Christian colleges were not all alike.
I explained why I wrote Believe Me, said a few things about the central argument of the book, and then let the students ask questions. (Students received a copy of Believe Me as part of the minimester course). This was the highlight of the day for me. These kids wanted to talk about everything–abortion, gay marriage, religious liberty, immigration, and the way Trump was using evangelicals in the 2020 election. I am guessing that many of them agreed with my conclusions about Trump, but disagreed with my reasons for opposing him. They were respectful and intellectually curious. A scheduled 45-minute session lasted close to 90-minutes and we continued talking as we left Boyer Hall.
When we got on the bus, Abernathy thanked me for hosting the group and then told me, with a smile that could only come from spending a long today together, that he disagreed with just about everything I said. I laughed and told him that he would get the last word with the students as they drove back to D.C. 🙂
At the end of the day one of the students asked me for some tips about how to overcome the divisiveness and partisanship in American culture today. I suggested that we need more days like this one! She agreed. As these kids head off to college and find themselves in positions where they will be able to change the world, I hope they will remember their visit to Messiah College and their experience in central Pennsylvania. Thanks for coming and letting us see ourselves through your eyes. I learned a lot from the visit!
Darryl Hart reviews Believe Me: The Evangelical Road to Donald Trump alongside Peter Wehner’s The Death of Politics: How to Heal Our Frayed Republic After Trump. I must have missed this review when it appeared in the Winter 2019 edition of the traditionalist conservative quarterly Modern Age. Apparently the Intercollegiate Studies Institute saw fit to republish the review at its website.
Anyone who follows Hart on twitter (@oldlife) knows that he is a regular critic of my blog, public writing, and views on Donald Trump, but I at least appreciate his willingness to engage with my ideas.
The only place where I would quibble with Hart’s understanding of my argument is when he writes about my “credentials.” Hart writes:
Recent books by John Fea and Peter Wehner…are remarkably useful for understanding how broad swaths of American Protestants assess not simply the presidency of Donald Trump but the history and character of the United States. Both authors are laymen in evangelical churches and have no professional standing as church officials. But both writers are also experts in professions that encourage members to make judgments about American politics and society. Fea teaches U.S. history at Messiah College, an evangelical liberal arts school in central Pennsylvania, and Wehner has been a staffer in three Republican presidential administrations and is now a senior fellow at the Ethics and Public Policy Center.
These credentials distinguish Fea and Wehner from the ordinary evangelical in the pew. At the same time, both authors vehemently critique President Trump and the evangelicals who voted for him on grounds that rely little on the expertise that comes with historical inquiry or political experience. Instead, they rely on the moralistic squint that born-again Protestants have made a trademark of Christian devotion.
Anyone who has read Believe Me knows that the book is filled with American history. So while I have never understood my book as a work of history, I think my training in American history has indeed contributed to my moral critique.
Read the review here.
I had a great visit yesterday with an adult education class at Mechanicsburg (PA) Church of the Brethren. The class is reading Believe Me: The Evangelical Road to Donald Trump and it was a privilege to be present to answer questions and talk more about the book.
We spent a lot of time exploring theological, political, and historical factors that led so many evangelical to support Trump in 2016, but we also talked about a vision for Christian politics defined by hope, humility, and an informed understanding of American history. Class members had questions about abortion, “end times” theology, environmentalism, the 2020 election, and how to think more Christianly about political engagement.
As Christian political scientist Glenn Tinder explains, politics requires “attentiveness” and “availability.” Attentive people are aware of what others are “doing, suffering, [and] saying.” But they also make themselves available. They see the needs of the world and ask: “Is there anything I can do about it?” If we think about politics this way, then churches are always engaged in political activity. And if churches are always engaged in political activity, then it also has a responsibility to think deeply about how to exercise such engagement in accordance with scripture.
Thanks to Warren Eshbach for the invitation.
I recently had the honor and privilege of being a guest on Rob Schenk’s podcast “Schenk Talks Bonhoeffer.” We chatted about my book Believe Me: The Evangelical Road to Donald Trump and evangelicals and politics more broadly. Perhaps some of you remember my post about Schenk from a few days ago. He is the evangelical pastor who had a seat at the table for many of the conversations and initiatives that launched the Christian Right in the 1980s.
During the conversation, Schenk talks about his attendance at a prayer meeting on the day of Trump’s inauguration. He bumped into a leading court evangelical and suggested that evangelicals needed to “recalibrate our moral compass” to bring it more in line with Jesus’s words in the Sermon on the Mount. The court evangelical responded: “We don’t have time for that, we have serious work to do.”
I hope you enjoy our conversation.
Today at The Atlantic, Peter Wehner writes “when faith is treated as an instrumentality , it’s bad for politics and worse for the Christian witness.” Anyone who reads this blog, or has read Believe Me: The Evangelical Road to Donald Trump, knows that I agree with him. In this piece he engages Wayne Grudem’s criticism of Mark Galli’s December 2019 Christianity Today editorial.
Wehner is a fellow at the Ethics and Public Policy Center.
It isn’t enough for many of Trump’s evangelical supporters to say that, by their lights, he is advancing policies that promote the common good even as he is acting in unethical ways that deeply trouble them. In that difficult trade-off, they could admit, they have decided that the former should take priority over the latter. Instead, they have created a cartoonish image of the president, pretending that his character flaws are trivial and inconsequential, while his policy achievements put him near the top rank of American presidents.
What’s most interesting to me in all this is the psychology at play. From what I can tell, in many cases Trump’s most devoted evangelical supporters are blind to what they’re doing, so in a sense they’re not acting cynically or in bad faith, even as they are distorting reality.
I have observed firsthand that if you point out facts that run counter to their narrative, some significant number of the president’s supporters will eventually respond with indignation, feeling they have been wounded, disrespected, or unheard. The stronger the empirical case against what they believe, the more emotional energy they bring to their response. Underlying this is a deep sense of fear and the belief that they are facing an existential threat and, therefore, can’t concede any ground, lest they strengthen those they consider to be their enemies. This broader phenomenon I’m describing is not true of all Trump supporters, of course, and it is hardly confined to Trump supporters. But I would say that in our time, it is most pronounced among them.
I wish it were otherwise. When I started my Christian journey, at the end of high school, I never assumed that Christians would escape human foibles and human frailties. But I thought that faith would have more power, including more transformative power, than I have often witnessed, and that followers of Jesus would (imperfectly) allow a faith ethic to shape their understanding of things. That more than most, they would speak truth to power. Too often, they have denied truth in order to gain and keep power.
That isn’t to say I haven’t witnessed many lives that have been transformed by faith, including lives that have deeply touched and shaped my own. But neither can I deny what I have seen, which is that, especially in politics, the Christian faith is far too often subordinated to ideology, to tribalism, to dehumanizing those in the other tribe. Faith is an instrumentality, something to be weaponized. That’s bad for politics; it’s worse for the Christian witness.
Read the entire piece here.
Here is a taste of my recently published piece at Religion News Service:
Do the current Democratic candidates for president have any chance of winning evangelicals in November 2020?
Of the candidates left in the Democratic primary race, Pete Buttigieg has made the most of his Christian faith. Buttigieg regularly quotes the Bible on the campaign trail and is always ready to remind us that the Christian right does not have a monopoly on the language of faith.
But for many evangelicals, Buttigieg’s Bible-infused sermonettes seem indistinguishable from the usual Democratic talking points. One wonders if there is anything about his understanding of Christianity that would put him at odds with party orthodoxy.
Over the last couple of years, I have talked with a lot of Trump-voting evangelicals. Some go to my church. Some are in my family. We have exchanged emails and social media messages. I met many of them during the tour for my book “Believe Me: The Evangelical Road to Donald Trump.”
Based on this anecdotal evidence, I know that a lot of evangelicals will vote for Trump again. I’ve even met a few evangelicals who voted for a third-party candidate in 2016 but plan to vote for Trump in 2020 because he appoints conservative Supreme Court justices, fights for religious liberty (as defined by conservative evangelicals) and defends the interests of Israel.
But I have also met people who voted for Trump in 2016 and are looking for a justification — any justification — to vote for a Democrat in 2020.
Read the rest here.
Eerdmans Publishing is sending me back on the road with the paperback edition of Believe Me; The Evangelical Road to Donald Trump. Learn more about the tour, and how you can get involved, here or here.
The hardback tour, which included stops at the Midtown Scholar, Politics & Prose, Hearts & Minds Bookstore, University of Chicago Seminary Co-Op Bookstore, Valparaiso University, Hope College, Taylor University, John Brown University, Southern Methodist University, Princeton University, Penn State University, University of Southern California, University of Colorado, and Gordon-Conwell Theological Seminary, among others.
The booking for the 2020 tour (January through Election Day) is underway. This is what we have so far. We are always adding dates.
February 2, 2020
Mechanicsburg (PA) Church of the Brethren
March, 12 2020
Midtown Scholar, Harrisburg. Conversation with author Katherine Stewart
April 1, 2020
Malone College, Canton, OH
April 23-24, 2020
Festival of Faiths, Louisville, KY
June 5, 2020
Policy History Conference, Arizona State University, Tempe, AZ
September 17-19, 2020
Geneva College, Beaver Falls, PA
September 27- 29, 2020
Palm Beach Atlantic University, West Palm Beach, FL
Please send booking requests to Christine Walter: cwalter(at)messiah(dot)edu
People are going to say that these clips are taken out of context. I have covered most of these moments at The Way of Improvement Leads Home or in Believe Me: The Evangelical Road to Donald Trump and I can attest to the fact that most of them, if not all of them (there are a few I am unfamiliar with), are fair representations of court evangelical views. The Lincoln Project has done a masterful editing job.
As we have already noted, today is the release of the paperback edition of Believe Me: The Evangelical Road to Donald Trump. As part of the roll-out, I am going to republish some of the piece I wrote back in the summer of 2018 when the hardback appeared. This piece was published at USA TODAY on July 8, 2018:
Donald Trump is about to name his second conservative Supreme Court justice now that Anthony Kennedy is retiring. Conservative evangelicals are celebrating. They have been waiting, to quote the Old Testament book of Esther, “for a time such as this.”
For the last year I have been thinking deeply about why so many of my fellow evangelical Christians support Donald Trump.
I have wondered why they backed his zero-tolerance immigration plan that separated families at the border. I have tried to make sense of why some of them give him a “mulligan” (to use Family Research Council President Tony Perkins’ now famous phrase) for his alleged adulterous affair with adult film star Stormy Daniels. Why did so many evangelicals remain silent, or offer tepid and qualified responses, when Trump equated white supremacists and their opponents in Charlottesville, Virginia last summer?
What kind of power does Trump hold over men and women who claim to be followers of Jesus Christ? Evangelical support for Trump goes much deeper than simply a few Supreme Court justices.
Like most Americans on Nov. 8, 2016, I sat in front of my television to watch election returns, fully expecting that Hillary Clinton would be declared the country’s first female president. When this did not happen, I was saddened and angry. But my emotions were less about the new president-elect and more about the way my fellow evangelicals were using their social media feeds to praise God for Donald Trump’s victory.
I sent off a quick tweet: “If this is evangelicalism — I am out.”
Five days later, I could barely muster the will to attend services at my central Pennsylvania evangelical megachurch. As I stood singing Christian worship songs, I looked around the room and realized that there was a strong possibility, if the reports and polls were correct, that eight out of every 10 people in that sanctuary — my brothers and sisters in my community of faith — had voted for Trump.
I eventually calmed down and decided that, at least for now, I would still use the word “evangelical” to describe my religious faith. The word best captures my belief in the “good news” of the Gospel of Jesus Christ. I have experienced the life-transforming message of this Gospel and I have seen its power in the lives of others.
My raw emotions gave way to my training as a historian and my study of American religion. My distress about Trump’s election did not wane, but I should have seen this coming. Trump’s win was just the latest manifestation of a long-standing evangelical approach to politics.
Read the rest here.
As we have already noted, today is the release of the paperback edition of Believe Me: The Evangelical Road to Donald Trump. As part of the roll-out, I am going to republish some of the piece I wrote back in the summer of 2018 when the hardback appeared. This piece was published at The Atlantic on June 24, 2018:
White conservative evangelicals in America are anxious people. I know because I am one.
Our sense of fear, perhaps more than any other factor, explains why evangelicals voted in such large numbers for Donald Trump in 2016 and continue to support his presidency.
The Pulitzer Prize-winning novelist and essayist Marilynne Robinson once wrote, “Fear is not a Christian habit of mind.” The great poet of the Jersey shore, Bruce Springsteen, sings, “Fear’s a dangerous thing, it can turn your heart black, you can trust. It’ll take your God-filled soul and fill it with devils and dust.”
Robinson and Springsteen echo verses in nearly every book of the Bible, the sacred text that serves as the source of spiritual authority in evangelical life. Moses told the Israelites to “Fear not, stand firm, and see the salvation of the Lord, which he will work for you today.” The Hebrew God told Job: “At the destruction and famine you shall laugh, and shall not fear the beasts of the earth.” The Psalmist wrote: “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff they comfort me.”
The Gospel of John teaches Christians that “there is no fear in love, but perfect love casts out fear.” St. Luke writes: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.
Despite all these scriptural passages, it is still possible to write an entire history of American evangelicalism as the story of a people failing miserably at overcoming fear with hope, trust, and faith in their God. But it is also possible to find evangelicals, drawing deeply from Christian theological resources, who sought to forge an alternative history.
A history of evangelical fear might begin with the 17th-century Puritans in Salem, Massachusetts, who feared that there were witches in their midst threatening their “city upon a hill” and their status as God’s new Israel. They responded to this fear by hanging 19 people.
But other evangelical options were available. As Puritans began to lose control over Massachusetts Bay, they might have turned to their sovereign God for guidance and trusted in his protection to lead them through a new phase in the history of the colony. Or they could have heeded the warnings put forth by those—such as Roger Williams, Anne Hutchinson, or the growing number of Baptists in the colony—who saw potential problems with such a close relationship between church and state.
Our history of evangelical fear might also include a chapter on the early 19th-century Protestants who feared the arrival of massive numbers of Catholic immigrants to American shores. They translated their panic into political organizations such as the nativist Know-Nothing Party and religious tracts cautioning fellow believers of the threat that such “popery” posed to their Christian nation.
Read the rest here.
Richard Mouw is the former president of evangelical Fuller Theological Seminary. Here is a taste of his piece at Religion & Politics: “The Prophetic Witness of the Christianity Today Editorial“:
At the risk of losing subscribers and harming their publication—which was attacked by the president himself on Twitter—Christianity Today delivered an important message. The prophetic editorial has been the occasion for renewed charges that Trump’s evangelical supporters have allowed political concerns to override concerns about presidential character. The president’s supporters do not dispute claims that he has said and done some highly offensive things. Instead, they tell us that we are obliged as citizens to support leaders who promote what we consider to be crucial political goals. And in this, they tell us, President Trump—whatever else we might say about him—has shown himself to be on our side. Christianity Today had a response to this as well: “To the many evangelicals who continue to support Mr. Trump in spite of his blackened moral record, we might say this … Consider what an unbelieving world will say if you continue to brush off Mr. Trump’s immoral words and behavior in the cause of political expediency.”
Read the entire piece here.
I also appreciate Mouw’s blurb for Believe Me: The Evangelical Road to Donald Trump:
Most of them were there on Friday night:
I don’t recognize everyone, but I see Alveda King, Jack Graham, Jenetzen Franklin, James Dobson, Shirley Dobson, James Robison, Michael Tait, Greg Laurie, Michelle Bachmann, Eric Metaxas, Tony Suarez, Robert Jeffress, Ralph Reed, Johnnie Moore, Gary Bauer, Tony Perkins, Richard Land, Cissie Graham, Tim Clinton, Harry Jackson, and Jim Garlow, Paula White, and Guillermo Maldonado.
I wonder if Trump can identify them all.
Many of these people feature prominently in Believe Me: The Evangelical Road to Donald Trump.
With the January 7, 2020 release of the paperback of Believe Me: The Evangelical Road to Donald Trump and the upcoming primary and general election season, the folks at Eerdmans Publishing have encouraged me to revive the Believe Me book tour.
Because of my teaching schedule, I am unable to take long trips. But we are currently booking dates at bookstores, colleges and universities, churches, and other venues for the upcoming year at locations under 400 miles from Harrisburg, Pennsylvania. (I am happy to entertain longer trips, but can’t make any promises).
So far the Believe Me book tour has visited The Midtown Scholar Bookstore (Harrisburg, PA), Politics & Prose Bookstore (Washington D.C.), Penguin Bookshop (Sewickley, PA), The Book Loft (Columbus, OH), Carmichael’s Bookstore (Louisville, KY), Taylor Books (Charleston, WV), Givens Books (Lynchburg, VA), Quail Ridge Books (Raleigh, NC), Winchester Book Gallery (Winchester, VA), Chop Suey Books (Richmond, VA), St. Paul’s Episcopal Church (Richmond, VA), Hearts & Minds Bookstore (Dallastown, PA), Seminary Co-Op Bookstore (Chicago, IL), Valparaiso University (Valparaiso, IN), Cornerstone University (Grand Rapids, MI), Taylor University (Upland, IN), Anabaptist Mennonite Biblical Seminary (Elkhart, IN), Hope College (Holland, MI), Southern Methodist University (Dallas, TX), John Brown University (Siloam Springs, AR), Emmanuel United Methodist Church (Laurel, MD), Princeton University (Princeton, NJ), Eastern Mennonite University (Harrisonburg, VA), University of Colorado-Colorado Springs, University of Southern California, Mechanicsburg Presbyterian Church (Mechanicsburg, PA), Whitworth University (Spokane, WA), Greensboro College (Greensboro, NC), Penn State-New Kensington (New Kensington, PA), Gordon-Conwell Theological Seminary (Hamilton, MA), and Lancaster Interfaith Peace Witness (Lancaster, PA).
If you are interested in setting-up an event please context Christine Walter at cwalter(at)messiah(dot)edu
I hope to see you on the road this year.
Out in paperback on January 7, 2020: